FATIMAH: THE
RADIANT,
DAUGHTER OF THE APOSTLE OF ALLAH
By: Abu Ali
al-Fadl ibn al-Hasan ibn al-Fadl at-Tabrisi
(c. 468/1076 - 548/1154)
This chapter deals with Fatimah az-Zahra' (the Radiant), the daughter of the Messenger of
Allah. It treats her birth, span of life and the time of her death, as well as some of her
excellences and characteristics. It consists of three sections.
HER BIRTH, NAMES AND EPITHETS
The most predominant view in the
traditions transmitted by our traditionists is that Fatimah az-Zahra' was born in Mecca,
on the twentieth of Jumada 'l-Akhirah, in the fifth year of the Prophet's apostolic
career. It is also asserted that when the Prophet died, Fatimah was eighteen years and
seven months old.
It is reported on the authority
of Jabir ibn Yazid that (the fifth Imam) al-Baqir was asked: "How long did Fatimah
live after the Messenger of Allah?" He answered: "Four months; she died at the
age of twenty-three." This view is close to that reported by the traditionists of the
(Sunni) majority. They have asserted that she was born in the forty-first year of
the. Messenger of Allah's life. This means that she was born one year after the Prophet
was sent by Allah as a messenger. The scholar Abu Sa'id al-Hafiz relates in his book Sharafu'
n-Nabiyy that all the children of the Messenger of Allah were born before Islam except
Fatimah and Ibrahim, who were born in Islam.[1]
It is reported that the sixth
Imam Ja'far as-Sadiq said: "Fatimah has nine names with Allah. They are: Fatimah,
as-Siddiqah ( the Righteous), al-Mubarakah ( the Blessed), at-Tahirah (the Pure),
az-Zakiyyah (the Unblemished), ar-Radiyah (the one content with Allah's pleasure),
al-Mardiyyah (the one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and
az-Zahirah (the Luminous).
In the Musnad ( collection of
transmitted hadiths) of the eighth Imam ar-Rida, it is reported that the Prophet
declared: "I named my daughter Fatimah (the Weaned One) because Allah weaned her and
those who love her from the Fire." The Prophet also called her al-Batul (pure
virgin), and said to 'A'ishah: "O Humayra' ( a redish white, a well-known epithet of
'A'ishah), Fatimah is not like the women of human kind, nor does she suffer the illness
you ( women) suffer! " This is explained in another prophetic tradition which asserts
that she never menstruated. It is likewise reported by Sunni traditionists on the
authority of Anas ibn Malik, who heard Umm Salim, the wife of Abu Talhah al-Ansari, say:
" Fatimah never experienced the blood of menstruation or parturition, for she was
created from the waters of Paradise." This is because when the Messenger of Allah was
transported to heaven, he entered Paradise, where he ate of its fruits and drank its
water.
PROOFS OF HER 'ISMAH
(SINLESSNESS), SOME
OF THE SIGNS PROVING HER STATUS WITH
ALLAH, AND TRADITIONS INDICATING HER
EXCELLENCE AND EXALTED STATUS
One of the most incontrovertible
proofs of Fatimah's sinlessness is Allah's saying: Surely Allah wishes to remove all
abomination from you, O People of the House, and purify you with a great purification [Qur.
33:33] . The argument in favor of this, is that the Muslim community has unanimously
agreed that the 'People of the House' (i.e., ahlu 'l-bayt), intended in this verse are the
People of the Household of the Messenger of Allah. Traditions (ahadith) of both the Shi'i
and Sunni communities have asserted that this verse particularly refers to Ali, Fatimah,
Hasan and Husayn. The Prophet, moreover, spread over them all one day a Khaybarite mantle
and prayed: "O Allah, these are the People of my Household, remove all abomination
from them and purify them with a great purification!" Umm Salamah said: "I too,
O Apostle of Allah, am of the People of your House!" He answered: "Your lot
shall be good!"
The Divine Will expressed in this
verse must by necessity be either an abstract will not implemented by an action, or a will
accompanied by an action. The first option is untenable because it implies no particular
applicability to the People of the Prophet's House; such a will is shared by all obligated
( mukallafin) human beings. Nor is abstract will by itself cause for praise. The
entire community has concurred on the view that this verse proclaims the excellence of the
People of the Prophet's House over all others, and that the verse refers to them alone.
Thus the second option (that the Divine Will referred to in the verse is a will
accompanied by action) is true, and in it is clear proof of the sinlessness of those who
were intended in the verse. It implies further that it is impossible for them to commit
any evil action.
Moreover, any others whom we have not named here are no doubt not held by general
consensus as possessing 'ismah (protection from error). Thus since the verse
necessarily implies sinlessness it must apply to them (the People of the Prophet' s House)
, because it pertains to no other individuals.
Another proof of Fatimah's
sinlessness is the Prophet's saying concerning her: "Fatimah is part of me. Whatever
causes her hurt, hurts me." He also said: "Whoever hurts Fatimah, hurts me, and
whoever hurts me, hurts Allah, exalted be His Majesty!" The Prophet said further:
"Allah becomes wrathful for Fatimah's anger, and is pleased at her pleasure."
Had she been one who was guilty of committing sins, it would not be that anyone causing
her hurt would by this cause the Prophet himself hurt in any way. On the contrary, if
anyone were to disgrace and hurt her deservedly - even if he were to inflict upon her the
severest punishment permitted by the limits set by Allah - if her action necessitated such
retaliation, it would be pleasing to him.
Among the signs indicating
Fatimah's exalted status with Allah is an incident related by both Shi'i and Sunni
traditionists on the authority of Maymunah (the Prophet's wife) , who reported that
Fatimah was found asleep one day, the hand-mill beside her turning of its own accord. She
informed the Apostle of Allah of this, and he said: "Allah knew the weak condition of
His handmaid; He thus inspired the hand-mill to turn by itself, and so it did." Among
the reports asserting her excellence and high distinction over all other women is the
tradition reported on the authority of 'A'ishah who said:
"I never saw a man more
beloved of the Apostle of Allah than 'Ali, or a woman more dear to him than Fatimah."
Sunni traditionists also reported
on the authority of the Commander of the Faithful who said: "I asked the Messenger of
Allah, 'Who is more beloved to you, Fatimah or I?'
He answered, 'Fatimah is more beloved to me, and you are dearer to me than she is.'"
These traditionists also reported from Anas ibn Malik that: "Fatimah is the most
excellent of all the women of the world." In another tradition it is reported that
the Prophet said: "The most excellent among the women of the world are : Maryam
daughter of 'Imran (that is, the virgin Mary), Asiyah daughter of Muzahim (wife of
Pharaoh), Khadijah daughter of Khuwaylid and Fatimah daughter of Muhammad." It is
also related on the authority of Ibn 'Abbas who said: " The most excel lent of the
women of Paradise are: Khadijah daughter of Khuwaylid, Fatimah daughter of Muhammad,
Maryam daughter of 'Imran and Asiyah daughter of Muzahim." Traditionists report that
'Abdu 'r-Rahman ibn 'Awf' said:
"I heard the Apostle of Allah say, 'I am a tree, Fatimah is its trunk and Ali is its
pollen. Hasan and Husayn are its fruits, and our followers (Shi'ah) are its leaves. The
roots of the tree are in the Garden of Eden, and its trunk, fruits and leaves are in
Paradise.' "
Traditionists further report on
the authority of 'A'ishah that: "Whenever Fatimah came to the Messenger of Allah, he
would rise from his seat, kiss her on the forehead, and make her sit with him."
Traditionists have also reported on the authority of Ali ibn Ibrahim al - Qummi in his
commentary of the Qur'an, as related on the authority of the sixth Imam as-Sadiq, Ja'far
ibn Muhammad, who said:
"We were told that our forefathers said that the Messenger of Allah often indulged in
kissing the mouth of Fatimah the mistress of the women of the world, so that 'A'ishah
finally protested saying, 'O Messenger of Allah, I see you indulge so often in kissing the
mouth of Fatimah and placing your tongue in her mouth.' He answered, 'Yes, O 'A'ishah,
when I was taken up to heaven, Gabriel took me into Paradise and brought me near the tree
of Tuba (beatitude). He gave me an apple of its fruits which I ate, and which became a
sperm in my loins. Thus when I returned to earth, I laid with Khadijah, and she conceived
Fatimah. Whenever, therefore, I yearn for Paradise, I kiss her and place my tongue in her
mouth, for I find in her the fragrance of Paradise. I also sense in her the fragrance of
the tree of Tuba. Fatimah is thus a celestial human being.'"
The traditions which our
Companions (that is, Shi'i hadith transmitters), may Allah be pleased with them,
have reported in proof of. Fatimah's special place among the children of the Apostle - her
honored status and distinction over all the women of humankind - are beyond number.
We shall, therefore, limit ourselves to the reports which we have already mentioned.
Among the things which Allah
completed the great honor of the Commander of the Faithful in this world and the world to
come was His special favor towards him in having him unite in marriage with the noble
daughter of the Messenger of Allah, who was the most beloved of all creatures to him, the
consolation of his eyes and mistress of the women of the world. Among the many ahdith
(traditions) concerning this event is the sound hadith reported on the authority of
Anas ibn Malik, who. said: "As the Apostle of Allah was sitting one day, Ali came to
see him.
He addressed him saying, 'O 'Ali,
what brings you here?' 'I came only to greet you with the salutation of peace', Ali
replied. The Prophet declared: 'Here comes Gabriel to tell me that Allah has willed to
unite you in marriage with Fatimah, peace be upon her. He has, moreover, called as
witnesses to her marriage a thousand thousand angels. Allah has revealed to the tree of
Tuba, " Scatter your pearls and rubies! " Black-eyed houris rushed to pick the
precious stones up, which they shall exchange as presents among them till the Day of
Resurrection.'"
It is related on the authority of
Ibn 'Abbas, who said:
"On the night when Fatimah was married to Ali, the Messenger of Allah stood before
her. Gabriel stood at her right hand and Michael at her left. Seventy thousand angels
stood behind her, praising and sanctifying Allah. The Commander of the Faithful prided
himself on his marriage to her on numerous occasions." Abu Ishaq ath-Thaqaf reported
on the authority of Hakim ibn Jubayr, who reported from al-Hajari who related from his
uncle who said: "I heard Ali say one day, "I shall utter words which no other
man would utter but that he would be a liar. I am 'Abdullah (Allah's servant), and the
brother of the Apostle of Allah. I am the one whose guardian is the Prophet of mercy, for
I have married . the mistress of all the women of the community. I am the best of the
_vicegerents.' " Numerous reports expressing similar ideas have been transmitted.
ath-Thaqafi reported on the
authority of Buraydah, who said: "On the nuptial night of Ali and Fatimah, the
Prophet said to Ali, 'Do not do anything until you see me.' He then brought water - or the
traditionist reported that he called for water - which he used to perform his ablutions
for prayers, pouring the rest over 'Ali. The Prophet then prayed, 'O Allah, bless them!
Shower your blessings over them, and bless for them their two young lions (that is, their
two sons Hasan and Husayn).'" ath-Thaqafi also related on the authority of Shurahil
ibn Abi Sa'd, who said: "On the morning after Fatimah's wedding, the Prophet brought
a skinful of milk, and said to Fatimah, 'Drink! May your father be a ransom for you.' He
likewise said to Ali, 'Drink! May your cousin be a ransom for you.'"
THE TIME OF FATIMAH'S DEATH
AND THE SPOT OF HER GRAVE
It is reported that Fatimah died
on the third of Jumada 'l-Akhirah in the eleventh year of the hijrah. She survived
the Prophet by only ninety-five days. It is also reported that she survived him by four
months.
The Commander of the Faithful
(Ali) himself took charge of her washing. It is reported that Asma' daughter of 'Umays
assisted him in washing her. Asma' related: "Fatimah had stated in her will that no
one should wash her corpse except Ali and I. Thus we washed her together, and the
Commander of the Faithful prayed over her along with Hasan and Husayn, 'Ammar ibn Yasir,
Miqdad, 'Aqil' az -Zubayr, Abu Dharr, Salman, Buraydah and a few men of Banu Hashim. They
prayed over her in the night, and in accordance with her own. will Ali the Commander of
the Faithful buried her in secret."
There is much disagreement among
traditionists as to the exact spot of her grave. Our own traditionists have asserted that
she was buried in the Baqi'. Others said that she was buried in her own chamber, and that
when the Umayyad rulers enlarged the Mosque of Medina, her grave came to be in the
sanctuary. Still others argued that she was buried between the grave and pulpit of the
Prophet. It is to this that the Prophet alluded in his saying: " There is between my
grave and pulpit a garden of the gardens of Paradise." The first view is unlikely,
while the two other views are nearer to the truth. Thus, those who wish to apply the
principle of caution (ihtiyat) when performing ziyarah, or pilgrimage, to
her grave, should do so in all three places.
This is all that we wished to say
concerning Muhammad, the Elect Prophet (al-Mustafa) and his daughter Fatimah, the Radiant
(az-Zahra'). From Allah alone comes success.
* * * * *
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Index of Important Muslims
Reference:
1. That is, Abu
Sa'd or Sa'id al-Kharkushi. at-Tabrisi (or his editor) here calls him
"al-Hafiz", but he seems rather to be known as al-Wa'iz. Despite al-Kharkushi's
statement as here reported by at -Tabrisi, traditionists have generally agreed that
Fatimah (a.s.) was born early in the Prophet's career.
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